Friday, March 14, 2008

A Time to Destroy from Mattot Arim

bs"d

 

Before you read this message from Mattot Arim, please visit the following links.

 

by Hillel Fendel

 

Subj: עת להרוס A Time to Destroy 
Date: 3/13/2008 8:10:11 P.M. Eastern Daylight Time
From: mattot.arim@gmail.com
To: mattotarim@eretz.org
Sent from the Internet (Details)

"A TIME TO DESTROY"

A week has passed since the massacre in the "Merkaz Harav" Yeshiva but the house of the Arab terrorist has not been destroyed yet. In the absence of any effective government, it is the people who must show the way. WOMEN in GREEN call upon all to join the call of the bereaved families to go and destroy the house, this coming SUNDAY, March 16th, 2008, at 5:00pm.
*Meet in Jerusalem on the Promenade (Tayelet) of Armon Hanatziv. From there march to the house in Jabbel Mukhaber.

*The more people show up, the more the demand to destroy the house will be listened to.
*Even if you can't walk all the way, at least show up at the Promenade.
* Buses to the Promenade: 8,12,7,74,30,163
Tel: 972-2-624-9887 or 0505500834

 

 

Come to Kfar Saba & say: No Legal Harrassment of Settlers, please!

This Sunday, 16 March, 8:30 AM there is an interesting court case in Kfar Saba. Hana Gofer from Kdumim is suing 2 police officers who falsely arrested her. She would like to create a precedent that the police officers must compensate settlers if they deny them their freedom for no reason (once this precedent is on the books, the number of false arrests is obviously going to go down sharply!).

 

Any expert will tell you that the outcome will depend mostly on how much public interest is generated. So please, if you can, be present to provide public support for Hana Gofer -- merely by sitting at her side in the courtroom. Sunday, 16 March, 8:30 AM, please call Hana the evening before, at 0528-119073, to be sure there is no change in the time or date.

 

 

New: Israel's Foreign Minister says no to Palestinian state

http://www.haaretz.com/hasen/spages/962306.html

Please  fax  the Subcommittee on the Middle East in the USA House of Representatives about this crucial development. Explain that a Palestinian state would be right opposite all of Israel's big cities which translates to ROCKETS falling constantly on Tel Aviv, Jerusalem and everything between them.  

 

Here's the fax numbers and names:

Gary L. Ackerman (NY)  (202) 225-1589

Howard L. Berman (CA) (202) 225-3196

 

Robert Wexler (FL)         fax (202)225-5974
Eliot L. Engel (NY)          Fax: (202) 225-5513

 

Jim Costa (CA)               Fax: 202-225-9308

Ron Klein (FL)                Fax: 202-225-8398

Brad Sherman (CA)        fax: (202) 225-5879

 

Robert Wexler (FL)         fax (202)225-5974
Eliot L. Engel (NY)         Fax: (202) 225-5513

 

David Scott (GA)             fax  202-225-4628  

 

Russ Carnahan (MI)        fax (202)225-7452Phone                     hone: (202) 225-2671

Sheila Jackson Lee (TX)  fax (202) 225-3317

Mike Pence (IN)               fax (202) 225-3382

Steve Chabot (OH)          fax (202) 225-3012

 

Joe Wilson (SC)               Fax: (202) 225-2455   

J. Gresham Barrett (SC)  fax: 202-225-3216

Jeff Fortenberry (NE)        Fax: 202-225-5686

Bob Inglis (SC)                  fax: (202) 226-1177

 

Connie Mack (FL)              fax: 202-226-0439

Gus Bilirakis (FL)               fax: 202-225-4085

Michael T. McCaul (TX)     fax 202-225-5955

 

 

 

WRITE A  HAPPY PURIM LETTER TO 18 YEAR OLD TZVIA

Just write her simple, plain letters, praise her, show her she has support all around the world.

 Tzvia Sariel

Neve Tirza Women's Prison

P.O. Box 297

Ramle 72100 Israel

And telephone the Israeli Embassy and demand to know why Tzvia is still in prison. The embassy's phone number is 202-364-5500.




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Why is Tzvia Sariel being punished in jail w/o commiting any crime?

bs"d

To:
To Whom It May Concern,
Tsvia Sariel has no evidence against her. She has no charges against her anymore. Her only "crime" is that she does not want to recognize the judicial system in Israel whom she feels does not enforce justice but rather is in serious need of correction itself.
Why doesn't the court respect her freedom to protest and simply judge her case, whether or not she recognizes their legitimacy, simply on the evidence. It is quite clear that Tsvia is innocent especially when no one is even pressing charges against her. No one that is, except the Judge and the prosecutor who are
Nogea Badavar (there is a conflict of interest and they should not be the ones to judge themselves). Judge Bechor and Shir Laufer ought to be ashamed of themselves. What gives them the right to do such a thing? Why isn't there a higher court that allows them to get away with it?
For this Tzvia is imprisoned for 3 months going on four, her modesty violated as religious young girl, with required stripped searches or else face solitary confinement. It seems obvious that this is her punishment for exposing the deficiencies in a court system that is supposed to defend her rights as a citizen.
She has proven her point. What kind of democracy is this and where are her rights as a young and caring citizen to protest? She has clearly won this round and the Judicial system is getting very bad press, but at what personal expense?



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Thursday, March 13, 2008

Aaron Kinsberg reaction to the OU Memorial last night at Young Israel of Flatbus

bs"d
 
Dear Aaron, amv"sh
 
I too was there and I totally agree with your assessment.  I would add that while the people of Israel must be willing to stand alone if necessary and put their faith in their G-d alone, it is to the benefit of the United States and the War on Terror if the United States would support Israel in their fight against their enemies rather than delude themselves that the enemies like Fatah,  are potential allies.  Like Yitzchok Didon, the reservist that killed the terrorist pointed out, the guns of the terrorist came from the Gov't of Israel who gave it to Fatah.
 
Forwarded Message:
Subj: The memorial meeting, OU & Agudah failed the potential 
Date: 3/13/2008 10:35:26 A.M. Eastern Daylight Time
From: aitlaasot@yahoo.com
To: FaigeRayzel@aol.com
Sent from the Internet (Details)
 
b"h

Robin,
Leaders of Rabbinic Organizations are only galvanized to do something when there is a catastrophe. And even them they goes nowhere.
I just returned from the Memorial for the murdered students organized by the OU at the YI of Flatbush.   Yes it was a memorial. Yes I expected the Rabbis to talk about G-d, belief, chizuk, etc. But I expected something more.  As I looked around the shul, I saw people I recognized from Flatbush, people who care about Israel and who have the potential to be motivated to act at the right moment. Neither Rabbi Goldwasser nor Rabbi Weinreb talked about the continual attacks on Israel from Aza & the need for proper response. They never talked about the pressure Israel is under from the Bush administration to fulfill the Road Map which the PA never fulfilled and never will. The people should have been told that the only response to the massacre we in the US have is to do become active in our support of Israel. But alas, the Rabbis never gave direction. The people listened politely and passively, said Tehillim & davened Maariv. No passion. No call to action. People left as empty handed as when they came. Biblical commentators often spoke of Biblical leaders who failed as leaders when they did not fulfill the potential of the moment.

When the Children of Israel stood at the Red Sea,  Moses also cried out to God. God admonished Moses & said, "Why are you calling out to me; speak to the Children of Israel & travel (do something).  The Rabbinic leaders, whether they be OU or Agudah, only cry out after a catastrophe; they are too establishment, each in their own way, to call out to American Jewry to act. I fully understand OU's perfidy in abstaining & remaining w/i the PCJA.  Like the House Jew, they don't have the mindset to do anything else.  I am a hopeful pessimist.  I see the glass as half empty but I believe that the glass can be filled. I don't hold out much hope that the present Rabbinic leaders of the establishment organizations will fulfill that role. 

Kol Tuv,
Aaron Kinsberg


PS The meeting seemed more of an attempt for OU p.r. after the PCJA debacle than to really accomplish something. They didn't even take names for follow up activity.



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Where the current message of the OU is lacking. Clarity by Dr. Menachem Kovacs.

 
 
An excellent letter to the OU by Dr. Menachem Kovacs. What he is telling the OU is "Im Hachareish Tacharishi"  which is Mordechai's message to Queen Esther to speak out 'Ki im hechareish tacharishi baeis hazos, revach vehatzala yaamod layehudim mimakom acher.' Because if you remain silent at this time salvation and deliverance will arise for the Jews. 'Veat uveis avich toveydu.' But you and the house of your father will be lost. 'Umi yodeiah im laeis hazos higaat lemalchut.' Who knows if this is not itself the very moment, the very opportunity, the very significance, the reason why you attained monarchy.
 
 
 
bs"d
 
An Urgent Message to the OU Leadership
 
It is crucial for Israel's survival that Judea & Samara (Yehuda & the
Shomron aka The West Bank) be retained as integral parts of the
historical Biblical Heartland of Israel.  The OU can make a difference
by clearly opposing the creation of any:"Palestine" carved out of the
Jewish State & affirming the spiritual, Halachic, historical and
security imperatives of retaining in their entirety Yehuda & the Shomron
as well as all of Jerusalem, 
 
The OU should also logically call on its
members to lobby the President & their Congressional representatives and
to encourage _prayers_ to G-d to save the entire Jewish State and
Nation, What is at stake is not only retaining our literally G-d given
Holy Land, but in saving the lives of our People.  Pikuach Nefesh, the
danger to Jewish lives, is fundamentally related to our keeping the Holy
Land.  
 
Surely a central message of Purim for us now is that Mordechai &
Esther directed their efforts to the royal palace in Shushan while their
ultimate petition was in their prayers to G-d Himself to cancel the evil
decree of that time. The OU and other Jewish religious groups and
individuals should be our leaders.  If they will not, we must petition
the authorities on earth & in Heaven to do so without them, as Mordechai
told Esther, the Jews will be saved with you...or without you.
Shalom Batuach  &   Purim Samaych,
Dr. Menachem Kovacs
Director  Jewish Roots Center  Baltimore
Professor Emeritus of Sociology  Montgomery College  Maryland






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Wednesday, March 12, 2008

Faith Through Tears, Rabbi Yerachmiel Weiss, Rosh Yeshiva Mercaz Harav Kook


bs"d
In a reaction to a TV interview with Rav Yerachmiel Weiss Rosh Yeshiva Mercaz Harav, my friend Srif wrote:
Leora had asked me to tape the tv interview, which I was grateful  for, because I was then able to watch it myself. When he writes "broken voice" here, it really included tears. What was also a kiddush Hashem was Ilana Dayan's reaction. This is a hard-hitting investigative reporter, probably one of the best if not the best Israel has, and you could see that she was impressed with Rav Weiss. I was actually impressed with her as well, because she pushed for clarification, but you could tell she really was trying to understand and she did it in a respectful way.
Hillel Fendel's translation is remarkably good, and I am happy to have this now in English.
by Hillel Fendel

Rabbi Yerachmiel Weiss, who lost six students in the Merkaz HaRav massacre, was interviewed by usually hard-hitting TV personality Ilana Dayan - and turned the show into an experience in faith amidst crisis.
Rabbi Weiss is the head of the Yeshiva High School of Yeshivat Merkaz HaRav.  Five of the eight students murdered on Thursday night by an Arab terrorist from Jerusalem studied there, and one is a recent graduate.
Answering probing questions about his relationship with G-d when facing untimely death head-on, Rabbi Weiss spoke, with a voice alternating between choked sorrow and firm confidence, about his students, himself, and G-d.
A written account of such an intense discussion, as the one below, necessarily loses most of its sheer power. The interview can be viewed (in Hebrew) in full by clicking here. 
Dayan first asked Rabbi Weiss what was his main memory of Thursday night.  "I believe it was the actual identification of the bodies," he responded.  "This was the strongest impression I was left with.  I had to lift up the sheets covering them, one at a time.  I had been prepared for some of them, because I knew they were unaccounted for - but the first sheet I picked up was that of Yonadav [Hirschfeld, 19, of Kokhav HaShachar]. He was a former student of mine. It was such a shock, so unexpected; I so much didn't want him to be there... I continued to hope that those whom I knew were unaccounted for might be in the hospital, because I knew some were there - but then I started to lift up the sheets, one after the other, and I saw [with broken voice] that they were all mine!  It was so difficult..."
Q. Did you feel that your strength was leaving you?
A. No, no. It was more the realization that we were parting from such a large group, all at once; it was a terrible pain at the loss...
The loss of life is a loss of faith.

Rabbi Weiss said that there had been some thought that possibly the students should remain in the Yeshiva for the Sabbath, as they usually do on alternating Sabbaths. "But I felt that they should go home; their natural place to be after such a traumatic experience is at home, to be in their healthy environment, to cry with their mothers and with their fathers, and then to return anew to the Yeshiva on Sunday."
Q. You think that it is good to cry?
A. [after a silence] Crying is one of the healthy needs of life.  One who does not feel, doesn't cry; one who doesn't cry, doesn't feel.  How is it possible to lose six students [voice breaking] and not cry?! One would have to be totally closed and impenetrable! I told them that I would cry together with them; they didn't even have to be told that it's OK to cry.
Q. What was the hardest question they asked you?
A. They first wanted to know what happened and how it happened; this occupied them very much.  Then I sat down with them and we started to talk about what happened.  There was confusion, and pain... The loss of life is a loss of faith.
Q. That sentence is very significant, and I would like to try to understand it with you.  If we can 'crack' it, and I'm not sure we can, then we will have learned something. [Commercial break]  The sentence that you just said - the loss of life is a loss of faith - returns me to what you said in your eulogy at the funerals.  There, in the plaza of the yeshiva, with thousands of students and former students listening, and with the eight corpses wrapped in tallitot [prayer shawls] in front of you, it appeared to me that you were somewhere else - that you were engaged in a totally private discussion with the Holy One, Blessed be He.  Am I right?
A. Yes.  Yes and no...  I was not in a totally different place; I was in a place where the complexity of life - between the question, Why? [broken voice] Why did You leave me? --
Q. Is that permitted, Rabbi Weiss?
A. It is a must!  [returning to his previous answer: ] I was in a place between that question and between the clear knowledge that everything is true and correct. That's where I was, trying to connect them.
Q. Explain to me that complexity. You seemed to be rebuking G-d, saying what great happiness He had arranged for Himself [by bringing pure young Torah scholars to Him] --
A. No, no. I was happy for Him. I'll try to explain it in a language that will be understood outside; stop me if it is not clear.
Q. I will. I'll just add that there was a feeling during this past day of intense media coverage of what is going on here that we were on the outside looking in, that we didn't quite get everything that was going on [in the Yeshiva atmosphere and culture], or what you were all experiencing and how you were reacting.  And especially that eulogy of yours, in which you allowed yourself to take such a strong position against G-d - just a few minutes after you told the parents, 'G-d gave and G-d took.'  How do these two go together?
A. They have to go together. To ask, to cry out, to sob - it's not coming from a place of detachment or distance; it's more like a child asking his mother, 'Why are you walking away from me now? Why can't I see you? Why don't you show me the good that is in you? Why are you covering it up?'  And I said to G-d, 'Look, your Torah says that Adar is the month of joy - and I need that joy that You promised me!'
Q. But you said it with irony, 'Look what joy you arranged for yourself...'
A. It's not irony; it's a very deep truth. It is the depth of faith-based truth.  You [G-d] have great joy; you have added wellsprings of joy in Heaven to the very source of life.
Q. Could it be that right this minute there is a student here who is experiencing a crisis of faith?
A. For sure. If not, something is wrong. They should not view things just in terms of, 'I prayed, so I deserve it.' ... They have already come to me with their questions. You must understand that I am also the homeroom teacher of the 12th grade, and I gathered them together, and invited them to ask their questions. The most basic question - and I don't know how it's possible not to ask it - is how could it be that they were killed while studying Torah?
Dayan then moved the focus of the discussion, asking if the sense of having been betrayed by the country or the government during the expulsion from Gush Katif was being played out in the students' reactions.  Rabbi Weiss said that this was not the issue, and that he is now concentrating with the students on the significance of death and the like.  When she pressed the matter, however, Rabbi Weiss said, "I believe the problem for me is less one of betrayal and more one of simple blindness covering the eyes of our leaders.  They thought that it [the withdrawal] might work, they tried to make peace - fine.  But now - open your eyes and see what's going on here!  It's natural to hope for peace and to try and all that, but now they just have to look around them and see what's going on.  That is much stronger for me than to worry about betrayal and the like."
Rabbi Weiss said that among the students, the attitude towards the State is very complex: "Certainly some of them feel less connected to the State than they did before; others do not... I don't have to convince them to enlist in the army; they want to."
When Rabbi Weiss said that he had returned home from a funeral just a half-hour before the Sabbath, Dayan asked, "What type of Sabbath did you have?"
Rabbi Weiss reflected and said, "Our Sages taught, 'Shabbat hi mi-liz'ok' - on the Sabbath we do not cry.  We try to take leave of pain and sorrow on the Sabbath.  It may seem artificial, but, in fact, it is very deep and gives much strength.  We don't forget what happened, but - there is some type of agreement, of acceptance."
Q. Agreement with what, Rabbi Weiss? With what is there to agree? With the loss of eight young lives? With the futility of life? With what is there to agree?
A. With the 300 students who are alive. With Am Yisrael Chai. Agreement with the hopes of life, with the faith in life, with the health of life, with the progress of life.
Q. Excuse me for interrupting, but I would truly like to understand: Isn't there something in this consent that nullifies the sanctity of those who died? or that minimizes the importance of the individual who died?
Only Moses, who communicated directly with G-d, was given the ability to understand how death is purified.

A. You asked me what I'm happy about on the Sabbath, and I say that I'm happy with life, with the smiles of my grandchildren, with the fact that life continues.  If you ask me if the fact that I accept G-d's decree lessens the value of those who were killed - on the contrary. It could be that they were chosen specifically to atone for the entire nation; can I possibly know these things? All these Heavenly calculations are totally beyond us, they are on a different sphere.  Our Sages said, in a very picturesque manner, that the keys to life and death are in G-d's hands; we have no say.
He then proceeded to discuss the difficult issue of the Red Heifer [Numbers 19], "which is very complex and deep, but in brief we can say that it comes to purify the impurity of death.  Death harms not only the one who dies, but everyone around him.  This loss is called a type of impurity.  King Solomon wished to understand how the Red Heifer purifies the impurity of death, but was not granted this understanding.  Only Moses was allowed to understand it.  Moses is on a different plane; he could communicate with G-d as if through a clear crystal, without losing his normal senses.  He can understand how death is purified; we are not there.  We know that it exists, and that we are on the way there, and the world is getting there, and the world will get there.
Q. Did you, in the course of this Sabbath, ask yourself questions that you had never asked yourself before?
A. [chagrined smile] I asked questions that I had not asked in a long time.  When I was younger, I asked these questions... Let me say that as Bialik wrote in a poem, 'Satan has not yet created vengeance for the blood of a small child.' That is to say, there is no theoretical difference between the death of one child or of 100; both are bad. We deal and struggle with these questions of Divine justice and evil and the like throughout our whole lives.
Q. What will remain with you from this past Thursday?
A. [silence, then with a broken voice:] Pain. A person lives and is nourished from whatever is around him...
When asked if he had already begun to miss his dead students, the rabbi's face broke out in pain, and he could barely eke out the words, 'For sure.'  Asked if his faith could help him, he quickly recovered and said, "It's totally different.  Faith is my relationship with G-d, and the loss we suffered is something else... Let me quote to you from Rabbi [Avraham Yitzchak] Kook, in his series of works called Orot HaKodesh, the Lights of Holiness.  He writes the following sentence, which requires much time to explain, more than we have now.  He writes: "Death is an imaginary vision.  Its impurity is its deception.  That which is truly the strength of life, people call 'death.'" 
Q. Perhaps, nonetheless, you can explain it, as you would to the brother of one of the boys who would come and ask you.
A. I don't know if I could; I would need time to explain. I would have to explain to him that life begins with the One Who gives life, and doesn't end; it is freed from the burden of the body, and then continues in another place... We know that from our point of view here, we truly see death as the worst thing; our whole lives are dedicated to preventing death. Actually, we don't really live life from its positive aspects, but just in order to run away from death.  As Rav Kook says, we are just afraid of the opposite of death.  But we know that there is a place where life is truly positive, and that's where it continues [after death].
If we are hit so strongly, perhaps it's not right for me to be here at the head...

Q. I would like to ask you, Rabbi Weiss, if despite all, and with all the faith and values that enwrap you, and all that you know and teach, if despite all, perhaps there was a moment that you felt that you might be on the verge of a break.
A. [after reflection:] I will tell you something that comes from a place that you might not expect.   I thought [voice breaking, speaking slowly] that, if this place is hit so strongly, then perhaps, it's not right for me to be here at the head of it.  Perhaps someone else is needed who is better than me, someone who might not be hit as bad. And if it's because I'm so good that I'm getting hit, then perhaps that also means that I shouldn't be here.
Q. [emotional herself] It still appears to me that the students of this yeshiva have merited to have an outstanding rabbi and educator.  Thank you very much.

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